1.Reviewed by Recep Alpyağil University of Istanbul 2.Engaging with Bediuzzaman Said Nursi: A Model of Interfaith Dialogue. By Ian S. Markham. Farnham, U.K. and Burlington, VT: Ashgate, 2009. Pp. viii + 179.
摘要
As far as the gap between Iqbal and traditional orthodoxy is concerned, a number of things need to be taken into account. 1. It is true that Iqbal does not follow the traditional ways of Qur’anic exegesis, yet this does not, by itself, render him a non-serious thinker. (This needs to be seen in the light of his overall outlook.) 2. The conception of God as Unique, Transcendent, and unlike any other is not inconsistent with Iqbal’s thought. 3. Despite a well-argued position in favor of panentheism and a finite conception of deity, Iqbal talks about God’s infinite creativity. 4. In the concluding paragraph of the book, which is also the conclusion of the last part, the author says that “The knowledge of God granted in Revelation is understood, and partially confirmed by Reason, but its full nature is disclosed adequately in the many verities of religious experience” (pp. 112–113). This seems consistent with Iqbal’s overall project. There is an interesting point made by Raschid on page 111: “Thus, for the Muslim, God reveals himself in the Quran (the Word becomes Book), and for the Christian, God reveals himself in Christ (the Word becomes Flesh).” Though he himself maintains that this does not necessarily prove the Christian doctrine of the incarnation, this seems to be the biggest concession in favor of incarnation that one could expect from a committed Muslim. It may also be observed that the author has set aside Iqbal’s other works while dealing with his conception of God. It may be argued that a study of Iqbal’s poetical works from the same period in which he was involved with Reconstruction could have provided some insight in this discussion. This is particularly important since there is a well-argued position that there is an internal consistency in Reconstruction and a parallel between Reconstruction and Javidnama. By critically examining Iqbal’s conception of God, the author has given us a new perspective on Iqbal. Though the book is brief, it is a good addition to the literature on Iqbal, which does not always offer a critical analysis of Iqbal’s thought.
